98 Dimensions in Baptism
here, however, is the basis of this passive interpretation. Lampe's underly-
ing logic does not seem to be based upon clear exposition of the use of the
middle voice form of the verb, but seems instead to rely upon an assumed
pattern of Christian baptism. This pattern is one in which Christians bap-
tize others (active voice), and those undergoing baptism are baptized by
other Christians (passive voice). There is plenty of evidence of this pattern
from the New Testament documents to present practice, not excepting
Smyth's baptism of himself, which caused controversy and even re-
evaluation of his own practice. With this pattern established in the minds
of some interpreters, there is thus the further tendency to read the later
account in Acts 22.16 in the light of the earlier account in Acts 9, where it
is stated that Paul was baptized (passive voice verb form). There are a
number of difficulties with this position, however. The first is whether in
fact my characterization has accurately captured the thought involved,
since there is so little clear exposition upon which to base the argument,
especially in Acts 22. The argument has the further difficulty of most gen-
eralizations—it may overlook particular, difficult examples, such as Acts
22.16. The circularity of argumentation created may well be forcing an
indeterminate, or at best difficult, instance, Acts 22.16, into this particular
conceptual framework. The account in Acts 22 is sufficiently abbreviated,
as has been noticed by a number of commentators when comparing it with
the account in Acts 9, that there is no definitive textual evidence to prove
who is doing what to whom. A further difficulty is in terms of the voice
and causality systems in Greek. The Greek voice system has a single form
for both middle and passive voice in the present and perfect tense-form
systems, but the aorist has distinctly different middle and passive forms,
both of which are used in the Greek New Testament, including for the
verb f}aTTTi£co (note Acts 9.18 with the passive voice and 22.16 with the
middle voice). With these distinctions in form, the burden of proof rests
clearly with those who wish to dispute the semantic distinction, or at least
show that the middle voice form has a passive sense. Such an argument is
not clearly forthcoming.
The third position is to interpret the use of the middle voice form as in
some ways causative, or, as rendered by Bruce: 'get yourself baptized'.^27
This seems to be the most prevalent position among commentators of the
modern period. Those scholars who seem to take the causative position but
pdirnaa i, 'is obviously due to its combination with the following words, aTToAouacu
apapTias aou'. He does not clarify what this means.
- Bruce, Book of the Acts, p. 442.